In finding the good Bishop, I was able to embark on a great catharsis. Finally someone understood how I felt.

Finally someone was saying exactly the things I was experiencing. Finally I felt validated. At that time the atheists weren’t scratching my itch, and neither were Buddhists or the new-thought spirituals. I had certainly been studying those paths for some time prior, and had gleaned much wisdom from them, but there was still something about my Christianity that needed to be resolved before I could experience my next metamorphosis. I couldn’t shed the paradigm I was raised with without a proper evolutionary process. It was a system that I’d seen so much good come from. A system with so many loving and selflessly giving folks. A system where people took risks to their own personal security and treasure to help others who they didn’t even know. A system with a rich tradition of community. A system where a revolutionary like Jesus could be exalted. There was something about that system that I wanted to retain; while releasing all the frustration that had built up around it.

Interpreting scripture as the “ ord of God” is always subjective and suspect in intent, whether it is being done in the ivy towers of seminaries or within the holy walls of sanctuaries. Interpreting scripture with menacing messages – and with litanies of dos and don’ts – is not about embracing and empowering all people, but about authority and power over certain groups of people. The authority of scripture does not lie in what God said. It lies in the hands of those in power who determine what God ought to say.

I recently received a couple of emails from Progressing Spirit subscribers who reminded me of a song Bob Dylan wrote in the early sixties. It was the title track song of the album, “These Times, They Are A’Changing”. Most people who have commented on this particular recording believe the title track was designed to support and maybe even influence the social change movement that clearly was happening in the 1960’s. Bob Dylan took a lot of criticism in those days, but fifty years later he was honored with the Noble Prize in literature. And I would argue, these times are truly “a’changing.”

Naming God is difficult at best, divisive even in its mildest form, and can be thought of as sacrilegious at its worst. I was confronted squarely with this reality as I entered divinity school.

Well, my first day of orientation at Wake made me forget about all of that, as this divine calling I had answered, as this desire deep in the core of my soul to talk about the God that I love and what that God wants for this world, was given parameters.

At the end of his most recent book Unbelievable, Bishop Spong poses a question that should be grappled with by every person of faith in this modern era. Essentially, he asks, “Can Christianity in its theology, liturgy, institutions, and practices evolve to meet the rapidly emerging new textures of reality in the 21st century?” As a Christian pastor and public theologian, I have often grappled with this very question, especially as I have witnessed my own worldview shift dramatically away from a “traditional” Christian perspective towards a new way of seeing and being that could only scarcely be called “Christian” by the standards of the dominant institutions within the religion.

To love oneself truly is also to love others—not only because we are societal animals and need community to serve, laugh, offer criticism, assist, but also because we literally can’t survive without others. And by others I don’t mean just other two-legged ones but the others who are of different species—the plants and the animals, the sun and the moon, the waters and the winged ones and the insects and the planets and the supernovas that burst and spread the elements that render our existence possible, etc. etc. Who is our neighbor? Well, all these beings are.

There is a new paradigm in religious thought — that of the progressive, pluralistic ally of science and lover of truth. It is the path of those committed to a living integration of art, science, philosophy and spirituality.

Quite recently, a dear friend and colleague within a spiritual group in which we both participate raised a question, a heartfelt concern, about a book we were asked to read. This particular text, written in the middle of the last century, is a psychotherapy book that explores an energetic understanding of how the mind and body are interconnected. The book has much to commend it. However, my friend was in pain over the blatant homophobia in this piece and was wondering how I and others were experiencing the text and whether it was even appropriate for our study.

Humans frequently feel a sense of being less than – less than whole, less than healed, less than okay, less than worthy, less than spiritual, less than “connected,” less than Divine. This felt sense of less than, this sense of a gap between an ideal state and present reality, is what humans need to have tended to. We need to have it addressed. We yearn to know that we aren’t defined by our worst days, our worst actions, or our past. We yearn for a sense of “oneness” – and that we are sufficiently in a state of goodness, serenity, or contentment. We yearn to know that we belong in the universe and that the we are welcome to be here. We yearn to love and be loved. We yearn to know we are lovable and to feel that we belong on the planet.

It was a delight to be at Chautauqua Institution in June to hear Bishop John Shelby Spong (Jack) explore the theses presented in his latest and last, last book Unbelievable: Why Neither Ancient Creeds Nor the Reformation Can Produce a Living Faith Today. Over the course of four days, he shared his perspectives on Christianity in a style that is exquisitely his own. Taking questions from dedicated “Women” and “Men” microphones, the integrity with which he approaches his work and those intent on wrestling with it was, as always, apparent. He would not let his audience off the hook. He would not allow them to be content with the easy, well-trod paths up the mountain. His cajoling impatience is his invitation to us to raise our own rallying cry, even if we don’t quite know what to rally around yet. He is content to shake the bejeezus out of our preconceptions and then get out of the way so that we might find our own path.

Jesus’ life was not an expression of a judging, vengeful vision, but was about manifesting a way of life that wasn’t driven by mere survival. Jesus’ life was grounded in a commitment to freeing people to love beyond their boundaries and their fears – beyond tribe, race, ethnicity, gender. This is the kind of love that enabled him to give his life away.

Lately I’ve been doing a lot of thinking about the future of the Church. It is an institution I love, yet it is also one which I harbor frustration for because of its resistance to adapt. Now I do realize that I’m referring to the Church here as an it, as a single entity, as opposed to what it actually is, a large and diverse community of denominations, pastors, board members, lay leaders, parishioners, and infrastructure. Similar to the stock market, which is made up of individual stocks, investors, and trading floors, we often refer to psycho-social institutions like this as a single entity, “i.e., the market.”

I don’t know about you, but it seems to me that reports of bonafide miracles seem to have gone the way of dinosaurs about the time cameras came along – maybe doubly true since video cameras were invented. (Of course, during the early days of Photoshop we did see a bit of a revival.)

If Apostle Paul were alive today I know he would be apoplectic with rage by how Sessions used his sacred text. Apostle Paul was about building a beloved community, evident in his writing in Ephesians 2: 15, 19-22.

Part of the struggle for 21st Christians is that we have inherited a tradition formed many lifetimes ago, a key component being the virgin birth of the Christ. This tradition has been handed to us with little to no permission to rework the interpretations for ourselves. I am eager to follow Bishop Spong’s lead in doing so before more time passes by.

Recently I underwent, along with about 225 other people, a very moving and powerful encounter in Deep Ecumenism or Interfaith in a synagogue in Ashland, Oregon. We gathered Friday night with an opening Native American chant written by Chief Arvod Looking Horse and a simple Shabbath ceremony including the lighting of candles followed by my talk on Deep Ecumenism and Deep Ecology.

Why are we here? How did we come to be? What is our relationship to the force that created us? What is our relationship to the environment and to the other creatures on Earth? Does man exercise free will? Why is life full of suffering? Where is the line between right and wrong, guilt and innocence, damnation and salvation? For Jews and Christians, these questions (and more) are first posed in that short, simple story.

The Gospel of Thomas reminds us, When you come to know yourselves, then you will be known, and you will realize that you are the children of the Living Father. Sooner or later, if we are to realize our Christhood, we must come to know ourselves. No one else can do the knowing for us. But – what a tremendous grace it is when we don’t have to ceaselessly contend with supposed faith communities about the sacred fruit we are, nor fear that they desire to prune away our life.

The June sun was shining, but the whipping wind had us under hats and hoods, huddled close to hear the Naturalist’s instructions, “These flowers just poked out of snow last week. Up here, Summer turns to Fall by mid-August. Tundra takes hundreds of years to grow and one sloppily-placed hiking boot can destroy it all.” Then, he pointed across the Alpine carpet, to a collection of immense boulders and we began – adults, grandparents, and children (I was one of those) – hopping rock to rock. A few paused, using their telephoto lenses to capture the blooms mere centimeters wide; the athletic made it into a game of how quickly they could “gazelle” from one rock to the next; and others moved with deference to the altitude, reaching for each inhale of thin air. Other species – marmots, elk, birds – might have been looking on quizzically, but we did all we could to not touch our feet to the strong, fragile life below.

A growing number of people who identify as progressive Christians also identify as being post-Christian, and/or post-Church, or even post-God. While this is of course perfectly okay and welcome, I experience this as less than ideal or optimal. To my mind following the way, teaching, and example of Jesus cannot truly, or at least not easily, be done without also having, nurturing, and tending to an active personal spiritual life communing with God (being present to Source/Presence) as well as an active communal/collective shared spiritual community. While some people may say that forums such as this newsletter and other online resources “meet that need” in their lives, words on a page pale in comparison to actually engaging in centering prayer, meditation, communion, shared singing, potluck suppers, organized community service, and experiencing big loving hugs from gifted kindred spirits.